\u0130DE\u2019de bu hafta Prof. Dr. Mehmet G\u00f6rmez\u2019in Us\u00fbl ve Metodoloji dersi kapsam\u0131nda, us\u00fbl tarihi i\u00e7erisindeki ortaya \u00e7\u0131k\u0131\u015f\u0131 ba\u011flam\u0131nda \u201cmak\u00e2s\u0131d\u201d konusu ele al\u0131nd\u0131.<\/p>\n\n\n\n
\u00c7ok anlaml\u0131l\u0131\u011f\u0131 y\u00f6netmek i\u00e7in mak\u00e2s\u0131d mektebi ad\u0131 verilen yeni bir mektep ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 s\u00f6yleyen hocam\u0131z, modern zamanlardaki mak\u00e2s\u0131d \u00e7al\u0131\u015fmalar\u0131n\u0131 \u00fc\u00e7e ay\u0131rd\u0131: Birincisi, mak\u00e2s\u0131d\u0131 us\u00fbl-i f\u0131kh\u0131n bir konusu olarak ele alan \u00e7al\u0131\u015fmalar, ikincisi, mak\u00e2s\u0131d\u0131 us\u00fbl-i f\u0131kh\u0131n muadili olarak ele alan \u00e7al\u0131\u015fmalar, \u00fc\u00e7\u00fcnc\u00fcs\u00fc ise mak\u00e2s\u0131d\u0131 hem vahyi hem varl\u0131\u011f\u0131 hem k\u00e2inat\u0131 hem kitab\u0131 hem de s\u00fcnneti birlikte anlamak i\u00e7in baz\u0131 ilim adamlar\u0131n\u0131n b\u00fct\u00fcnc\u00fcl olarak ele ald\u0131\u011f\u0131 \u00e7al\u0131\u015fmalard\u0131r.<\/p>\n\n\n\n
Konuya dair kavramsal \u00e7er\u00e7eveye yer vererek derse devam eden hocam\u0131z bir kavram\u0131n daha iyi anla\u015f\u0131lmas\u0131n\u0131n ancak z\u0131dd\u0131n\u0131 anlamak ile m\u00fcmk\u00fcn olabilece\u011fini ifade etti. Bu do\u011frultuda \u201cKasada (\u0642\u0635\u062f)\u201d fiili \u00fczerinde durdu: \u201cBu fiilin \u00fc\u00e7 z\u0131t anlam\u0131 vard\u0131r: Birincisi, faydas\u0131z anlam\u0131na gelen \u201cla\u011fv\/\u0644\u063a\u0648\u201d faydas\u0131z, anlams\u0131z ve beyhude demektir. \u0130kincisi, olacak olanlar\u0131 unutmak anlam\u0131na gelen \u201csehv\/\u0633\u0647\u0648\u201d kelimesidir. Sehv, nisyandan farkl\u0131d\u0131r. Zira nisyan, olan\u0131 unutmak; sehv ise olacak olan\u0131 unutmakt\u0131r. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, gayesizlik manas\u0131na gelen \u201clehv\/\u0644\u0647\u0648\u201d kelimesidir.\u201d Dolay\u0131s\u0131yla hocam\u0131z \u201ckasada\u201d fiilini, z\u0131tlar\u0131yla daha iyi anla\u015f\u0131labilecek \u015fekilde; anlaml\u0131, faydal\u0131, gayeli olan, oyalanmaya ve beyhudeye d\u00fc\u015fmemeyi ifade eden bir kavram olarak tan\u0131mlad\u0131.<\/p>\n\n\n\n
F\u0131k\u0131h ve us\u00fbl\u00fcn ana konusu \u201cmefhum\/\u0645\u0641\u0647\u0648\u0645\u201d dur. Mak\u00e2s\u0131d\u0131n ana konusu ise \u201cmaks\u00fbd\/\u0645\u0642\u0635\u0648\u062f\u201d dur. Mefhum anlayan tarafla ilgili bir kavramd\u0131r. Maksud ise anlatan tarafla ilgili bir kavramd\u0131r. Dolay\u0131s\u0131yla yukar\u0131daki z\u0131tlardan hareketle mak\u00e2s\u0131da \u00fc\u00e7 anlam y\u00fcklenebilir: Birincisi del\u00e2l\u00eedir, yani biz bir s\u00f6zden \u015e\u00e2ri\u2019in ne murad etti\u011fini anlamaya \u00e7al\u0131\u015f\u0131r\u0131z. \u0130kincisi \u015fuur\u00eedir, yani o eylemin veya o emrin i\u00e7inde bir irade ve \u015fuurun var oldu\u011funu biliriz. \u00dc\u00e7\u00fcnc\u00fcs\u00fc ise k\u0131yam\u00eedir, yani de\u011ferseldir. Orada bir k\u0131ymet vard\u0131r. Tam bu konuda hocam\u0131z \u015fu dikkat \u00e7eken s\u00f6ze yer verdi: \u201cAnlayan\u0131n anlad\u0131\u011f\u0131 mefhumdur. Fakat anlayan\u0131n arad\u0131\u011f\u0131 maksuttur.\u201d
Allah\u2019\u0131n iki b\u00fcy\u00fck iradesi vard\u0131r: Birincisi, \u201cel iradet\u00fc\u2019l- halk\u0131yye\/el iradet\u00fc\u2019l- kevniyye\/el iradet\u00fc\u2019t-tekviniyye\u201d. \u0130kincisi, \u201cel iradet\u00fc\u2019l- emriye\/el iradet\u00fc\u2019l \u015feriyye\/ el iradet\u00fc\u2019t-tenziliyye\u201d dir. \u0130lki varl\u0131\u011f\u0131 halk ederken ortaya koydu\u011fu iradedir. \u0130kincisi dini g\u00f6nderirken veya emrederken ortaya koydu\u011fu iradedir. Buradan hareketle hi\u00e7bir m\u00fcmin \u201cAllah\u2019\u0131n kevn\u00ee ve halk\u00ee iradesinde sehv, lehv, la\u011fv vard\u0131r\u201d diyemez. Zira o Hak\u00eemdir, her \u015feyde hikmet sahibidir.<\/p>\n\n\n\n
Hocam\u0131z k\u00fclli bir metodoloji olarak ele ald\u0131\u011f\u0131 mak\u00e2s\u0131d\u0131n hareket noktas\u0131n\u0131n sadece kitap olamayaca\u011f\u0131n\u0131 belirtti: \u201cHareket noktas\u0131 \u00fc\u00e7 kitap ile m\u00fcmk\u00fcnd\u00fcr. K\u00e2inat kitab\u0131, insan kitab\u0131 ve Kur\u2019an. Bu \u00fc\u00e7 kitab\u0131 birlikte okumam\u0131z gerekir.\u201d
Di\u011fer bir husus ise, Allah\u2019\u0131n kevn\u00ee ve emr\u00ee iradesinde daima y\u00fcksek bir gayenin bulunmas\u0131d\u0131r. Mesele, bu gayenin insan\u0131n lehine, faydas\u0131na, maslahat\u0131na ve saadetine uygun olmas\u0131n\u0131n zorunlu olup olmad\u0131\u011f\u0131 meselesidir. Kelamc\u0131lar bu konuda ihtilaf etmi\u015ftir. Ancak hepsi maslahatta m\u00fcttefiktir. \u0130htilaf, zorunluluk atfedilmesindedir. Halbuki mak\u00e2s\u0131t\u00e7\u0131lar nezdinde bu konu a\u00e7\u0131k ve nettir, bir teredd\u00fct s\u00f6z konusu de\u011fildir. Cenab\u0131-\u0131 Hakk\u2019\u0131n hem tekv\u00een\u00ee iradesinde hem te\u015fr\u00ee\u2019\u00ee iradesinde y\u00fcksek bir gaye vard\u0131r. Bu gaye daima insan\u0131n faydas\u0131na, maslahat\u0131na ve saadetine y\u00f6neliktir. Sadece d\u00fcnyaya de\u011fil, hem d\u00fcnya hem de ahiret saadetine y\u00f6neliktir.<\/p>\n\n\n\n
Muamelat ile ilgili meseleler, ta\u2019l\u00eel\u00ee oldu\u011fundan oradaki illeti bilinebilir, fakat taabbud\u00ee meselelerde illetler g\u00f6r\u00fcn\u00fcr de\u011fildir. Hocam\u0131z, taabbudi konularda \u201cNeden sabah namaz\u0131 iki rek\u00e2t k\u0131l\u0131n\u0131r? Ni\u00e7in secde iki defa yap\u0131l\u0131r? Neden ak\u015fam namaz\u0131 \u00fc\u00e7 rek\u00e2t k\u0131l\u0131n\u0131r?\u201d gibi sorular\u0131n, mak\u00e2s\u0131d\u0131n karde\u015f kavram\u0131 olan hikmet kavram\u0131 \u00fczerinden anla\u015f\u0131labilece\u011fini, yorumlanabilece\u011fini s\u00f6yledi ve bu yorumlar\u0131n da farkl\u0131l\u0131k arz edebilece\u011fine dikkat \u00e7ekti.<\/p>\n\n\n\n
Nitekim Bakara suresindeki bakara k\u0131ssas\u0131n\u0131 tek ba\u015f\u0131na okudu\u011fumuzda, bunun bizi \u015fekle ve zahire tak\u0131l\u0131p kalmaktan \u00f6te, bir gayeye sevk etti\u011finden bahseden hocam\u0131z, Ben\u00ee \u0130srail ile ilgili b\u00fct\u00fcn ayetlere dair ele\u015ftirilerde bunun g\u00f6r\u00fclebilece\u011fini ifade etti.<\/p>\n\n\n\n
Son olarak ise hocam\u0131z \u201cAllah\u2019\u0131n sonsuz mak\u00e2s\u0131d ve meanisi bir dilin elfaz ve mebanisine s\u0131\u011far m\u0131?\u201d sorusu \u00fczerinde durdu: \u201cCenab-\u0131 Hak bunun m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 bize bildirmektedir; \u201cDe ki: Rabbimin kelimeleri i\u00e7in denizler ve bir o kadar daha deniz m\u00fcrekkep olsa, Rabbimin kelimeleri bitmeden denizler biterdi (18\/Kehf, 109).\u201d Bu ayetle Cenab-\u0131 Hak, kendi kat\u0131ndaki mak\u00e2s\u0131d ve meaniyi ifade edecek kelim\u00e2t\u0131n sonsuz oldu\u011funu s\u00f6ylemektedir.<\/p>\n\n\n\n
Bu noktada hocam\u0131z \u201cE\u011fer Rabbimizin mak\u00e2s\u0131d ve meanisi; \u015fer\u2019\u00ee, tenz\u00eel\u00ee ve emr\u00ee iradesi bir dilin s\u0131n\u0131rlar\u0131na s\u0131\u011fm\u0131yorsa, o vakit nas\u0131l anla\u015f\u0131l\u0131r?\u201d sorusunu \u015f\u00f6yle yan\u0131tlad\u0131: \u201cAllah, insana iradeye ilaveten ak\u0131l, f\u0131trat ve tecr\u00fcbeyi de vererek bunlar\u0131 \u015fer\u2019\u00ee iradeyle birle\u015ftirip g\u00fczel bir hayat s\u00fcrmesini murad etmi\u015ftir. \u0130nsan\u0131n yerine getirmesi gereken as\u0131l gaye, murad-\u0131 ilah\u00eeyi tahakkuk ettirmektir. Bu noktada, varl\u0131\u011f\u0131n ve insan\u0131n yarat\u0131l\u0131\u015f\u0131ndaki ilah\u00ee murad\u0131 anlamak i\u00e7in, mak\u00e2s\u0131d\u0131 yaln\u0131zca mak\u00e2s\u0131du\u2019t-te\u015fr\u00ee ile s\u0131n\u0131rl\u0131 g\u00f6rmemek ve makas\u0131du\u2019t-tekv\u00eenden ba\u015flamak \u00f6nemlidir. Yani evvela Cenab-\u0131 Hakk\u2019\u0131n kevn\u00ee iradesini tespit etmek; bunun i\u00e7in ise tekvinin iki ana k\u0131sm\u0131n\u0131 anlamak gerekir: Mak\u00e2sidu halki\u2019l-kevn ve mak\u00e2sidu halki\u2019l-insan.\u201d<\/p>\n\n\n\n